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Friend of My Youth

Friend of My Youth

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her home—she had grown up about twenty miles away from Grieves School—in a<br />

dogmatic, mystied way, emphasizing things about it that distinguished it from any<br />

other place on earth. Houses turn black, maple syrup has a taste no maple syrup<br />

produced elsewhere can equal, bears amble within sight <strong>of</strong> farmhouses. Of course I was<br />

disappointed when I finally got to see this place. It was not a valley at all, if by that you<br />

mean a cleft between hills; it was a mixture <strong>of</strong> at elds and low rocks and heavy bush<br />

and little lakes—a scrambled, disarranged sort <strong>of</strong> country with no easy harmony about<br />

it, not yielding readily to any description.<br />

The log barns and unpainted house, common enough on poor farms, were not in the<br />

Grieveses’ case a sign <strong>of</strong> poverty but <strong>of</strong> policy. They had the money but they did not<br />

spend it. That was what people told my mother. The Grieveses worked hard and they<br />

were far from ignorant, but they were very backward. They didn’t have a car or<br />

electricity or a telephone or a tractor. Some people thought this was because they were<br />

Cameronians—they were the only people in the school district who were <strong>of</strong> that religion<br />

—but in fact their church (which they themselves always called the Reformed<br />

Presbyterian) did not forbid engines or electricity or any inventions <strong>of</strong> that sort, just<br />

card playing, dancing, movies, and, on Sundays, any activity at all that was not<br />

religious or unavoidable.<br />

<strong>My</strong> mother could not say who the Cameronians were or why they were called that.<br />

Some freak religion from Scotland, she said from the perch <strong>of</strong> her obedient and<br />

lighthearted Anglicanism. The teacher always boarded with the Grieveses, and my<br />

mother was a little daunted at the thought <strong>of</strong> going to live in that black board house<br />

with its paralytic Sundays and coal-oil lamps and primitive notions. But she was<br />

engaged by that time, she wanted to work on her trousseau instead <strong>of</strong> running around<br />

the country having a good time, and she gured she could get home one Sunday out <strong>of</strong><br />

three. (On Sundays at the Grieveses’ house, you could light a re for heat but not for<br />

cooking, you could not even boil the kettle to make tea, and you were not supposed to<br />

write a letter or swat a y. But it turned out that my mother was exempt from these<br />

rules. “No, no,” said Flora Grieves, laughing at her. “That doesn’t mean you. You must<br />

just go on as you’re used to doing.” And after a while my mother had made friends with<br />

Flora to such an extent that she wasn’t even going home on the Sundays when she’d<br />

planned to.)<br />

Flora and Ellie Grieves were the two sisters left <strong>of</strong> the family. Ellie was married, to a<br />

man called Robert Deal, who lived there and worked the farm but had not changed its<br />

name to Deal’s in anyone’s mind. By the way people spoke, my mother expected the<br />

Grieves sisters and Robert Deal to be middle-aged at least, but Ellie, the younger sister,<br />

was only about thirty, and Flora seven or eight years older. Robert Deal might be in<br />

between.<br />

The house was divided in an unexpected way. The married couple didn’t live with<br />

Flora. At the time <strong>of</strong> their marriage, she had given them the parlor and the dining room,<br />

the front bedrooms and staircase, the winter kitchen. There was no need to decide about<br />

the bathroom, because there wasn’t one. Flora had the summer kitchen, with its open<br />

rafters and uncovered brick walls, the old pantry made into a narrow dining room and

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